Shloka 2

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

सूत उवाच महेश्वरो महादेवः प्रकृतेः पुरुषस्य च परत्वे संस्थितो देवः परमात्मा मुनीश्वराः

Transliteration

sūta uvāca maheśvaro mahādevaḥ prakṛteḥ puruṣasya ca paratve saṃsthito devaḥ paramātmā munīśvarāḥ

Translation

সূতে ক’লে—হে মুনীশ্বৰসকল! মহেশ্বৰ মহাদেৱ প্ৰকৃতি আৰু পুৰুষ—দুয়োৰে অতীতত স্থিত পৰম দেৱ; তেওঁয়েই পৰমাত্মা, সৰ্বাধিপতি পতি।

Word by Word

• सूत उवाच: Sūta said

• महेश्वरः: Mahēśvara, the Great Lord

• महादेवः: Mahādeva, the Supreme Deva

• प्रकृतेः: beyond/over Prakṛti (material nature)

• पुरुषस्य च: and of Puruṣa (the individual/inner conscious principle)

• परत्वे: in supremacy, in transcendence

• संस्थितः: established, abiding

• देवः: the Deity

• परमात्मा: the Supreme Self

• मुनीश्वराः: O lords among sages

Speaker

Suta

Characters & Entities

• Shiva (Maheshvara/Mahadeva)
• Prakriti
• Purusha
• Paramatman

FAQs

What is the importance of this verse in the context of Linga worship?

It establishes that the object of Linga-worship is Mahēśvara as the Paramātman—transcendent to both matter (Prakṛti) and conditioned individuality (Puruṣa)—so the Linga signifies the Supreme Pati, not a limited deity.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Shiva-tattva is presented as the supreme, self-established reality (Paramātman) who stands beyond the dual framework of Prakṛti and Puruṣa—indicating His lordship (Pati) and absolute transcendence.

What ritualistic or Yogic practice is highlighted here?

No specific rite is named, but the verse supports Pāśupata-oriented contemplation: meditate on Mahādeva as the transcendent Pati beyond Prakṛti–Puruṣa, which loosens Pāśa (bondage) for the Pāśu (soul).